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Downloaded File See discussions, stats, and author profiles for this publication at: https://www.researchgate.net/publication/329572822 Interpretation in Muslim Philosophy Book · January 2012 CITATIONS READS 0 323 1 author: Abduljaleel Alwali United Arab Emirates University 3 PUBLICATIONS 0 CITATIONS SEE PROFILE All content following this page was uploaded by Abduljaleel Alwali on 11 December 2018. The user has requested enhancement of the downloaded file. Interpretation in Muslim Philosophy By Prof. Abdul Jaleel Kadhim Al Wali Philosophy Department Faculty of Humanities and Social Sciences United Arab Emirates University Al Ain Abu Dhabi UAE Phone: +971-50-663-6703 [email protected] Abstract Muslim philosophers had been preoccupied with the question of interpretation since the Islamic Philosophy was first developed by its founder Al Kindi till its interpretative maturity by Ibn Rushd who represents the maturity of rationalism in Islamic Arab philosophy. Rational option was the most suitable for Arab Muslim civilization as it expresses the vitality of civilization and its ability to interact with other contemporary civilizations and trends. Islamic philosophy interpretation themes are various as they adopted the following terms: 1. Interpreting the approval of the Greek philosophy in Muslim culture. 2. Interpreting the relationship between religion and philosophy. 3. Interpreting the relationship between Mind and Mind ( Plato and Aristotle ) 4. Interpreting the relationship between nature and Metaphysics. The goals of interpretation for Muslim philosophers are different as Al Kind pointed that they are oriented towards the Greek philosophy in general and towards religion and philosophy in particular while Al Farabi pointed that they are oriented towards the Greek philosophy in general and towards Plato and Aristotle. Ibn Rushd opposed Al Ghazali ,the interpretation was focused on Aristotle's texts. He presented a legal verdict in working in philosophy. My Article will illustrate and construct such opinions which I think they deserve consideration and analysis. The Author Prof. Abduljaleel .K. Alwali is Iraqi. Now he is working as a Professor of Philosophy at United Arab Emirates University since 2001. He is the author of nine per- reviewed books and three Textbooks. He has written more than eighteen Journal Articles and twenty-five Articles for Daily Newspapers and weekly Magazines. He has participated in nine International Conferences. Professor Alwali was listed in 2000 as an Outstanding Intellectual of the 21st century by the International Biographical Center of Cambridge, England, he is listed in the Academic Keys Who’s Who in Humanities Higher Education (WWHHE), and in Who's Who in the World , 22nd edition, 2005. Interpretation in Muslim Philosophy Introduction The goals of interpretation for Muslim philosophers were different as was pointed out by 1 Al Kindi (801- 870AC) , in that they were oriented towards Greek philosophy in general 2 and towards religion and philosophy in particular. Meanwhile, Al Farabi (870- 950AC) stated that the goals of interpretation were oriented towards Greek philosophy in general and towards Plato and Aristotle in particular; and subsequently nature and Metaphysics. The difference reached its uttermost in interpreting the relationship between religion and 3 philosophy. The same goal remained valid for Ibn Sina(980- 1037AC) who excluded the theme of conciliation between the Mind, Mind and nature and Metaphysics. 4 Al Ghazali(1059- 1111AC) took a different approach, as his concern focused on the philosophy presented by Muslim philosophers viewing them from the perspective of Greek philosophers. Accordingly, the orientation of interpretation for him focused on viewing the ego, and Muslim philosophers, through the id and Greek philosophy. His book ‘The Incoherence of the Philosophers’ (Tahāfut al-Falāsifah) is a good example. However, this situation was not sustained over a long period as Ibn Rushd (1126- 5 1198AC) opposed Al Ghazali and restored the state of affairs to its former path. For him, the interpretation was focused on the text by Aristotle and the incapability of Prince Almohd to understand such text; his need for someone to explain it advantaged him. 1 Abu Yusuf Yaqub b. Ishaq al-Kindi,the 242 works attributed to him by Ibn al-Nadim ,according to that bibliographer’s classification, logic, metaphysics, arithmetic, spherics, music, astronomy , geometry, medicine, astrology, theology, politics, meteorology, topography, prognostics, and alchemy. See Ibn al- Nadim, Kitab al-Fihrist, pp371-79. 2 Muhammad b.Muhammad b.Tarkhan al-Farabi(Latin;Abunaser). He was the founder of Arab Neo- Platonism . His contributions in physics, metaphysics, and politics, as well as in logic.He came to be known as the 'Second Teacher' (al-Mou'allim al-Thani) Aristotle being the First. 3 Abu Ali al-Husain Ibn Sina (Latin Avicenna). Ibn Sina’s major philosophical treatise is Kitab al-Shifa or book of healing , Latin’s title Sufficientia. It is an encyclopedia of Islamic – Greek learning in the eleventh century, ranging from logic to mathematics. 4 Al-Ghazali is the greatest figure in the history of the Islamic reaction to New-Platonism by his book Tahafut al-Falasifah. He was jurist, theologian , philosopher , and mystic. 5 Abul-Walid Muhammad b. Ahmad b. Rushd had become the symbol of Greek philosophy in the eastern part of the Muslim world. Thus, the preoccupation of Ibn Rushd with interpretation was a consequence of the desires of the Almohd prince, who was fond of philosophy and followed the instruction of Ibn Tufail. However, Ibn Rushd utilised his position to found interpretative philosophy, or so-called jurisprudence of interpretation. He presented a legal verdict in working in philosophy and presented a reply to Al Ghazali that he had a position with an audience, woman and society, as well as an understanding of the truth and the difficulty of realising it. The outcome of this was a book entitled ‘Incoherence of the Incoherence’ (Tahāfut al-Tahāfut). In addition there were further attempts at interpretation made by Ibn Bajjah (?- 6 7 8 1138AC) , Ibn Tufail (?-1185AC) and Ibn Sabin (1217-1268AC) , most of which were based on openness with regards to foreign cultures and trends i.e. openness towards the other. Thus this research will illustrate and construct an approach by focusing on those opinions that require consideration and analysis according to the following themes: 1. Interpretation of the approval of the Greek philosophy in Muslim culture. 2. Interpretation of the relationship between religion and philosophy. 3. Interpretation of the relationship between Mind and Mind (Plato and Aristotle). 4. Interpretation of the relationship between nature and Metaphysics. 1. Interpretation of approving Greek philosophy in Muslim Culture: Greek Philosophy began in 585BC, the year in which Thales predicted a solar eclipse which lasted till 529AC when the Roman Emperor Gestan closed all philosophical schools. These philosophers discussed multiple and contrasting themes; including existence and related themes: human beings, their multiple and various details, animals, plants and solids. All their opinions in this regard remain pertinent and form the basis for much argument amongst philosophers and theorists. The Arabs communicated with the Greeks, 6 Abu Bakr Muhammad b al-Sayigh, better known as Ibn Bajjah( the Avempace of Latin source). His famous book is Tadbir al –Mutawahid ( The Conduct of the Solitary). 7 Abu Bakr B.Tufayl wrote a numerous works on medicine , astronomy, and philosophy. His philosophical work survive is Hayy b. Yaqsan. 8 Abu Mohammed Abd el-Hakh Ibn Sabin. He was known for his replies to questions sent to him by Frederick II, ruler of Sicily. as well as with other nations, through means such as trade or religious missions and through the establishment of those cities neighbouring Persia and the Roman Empires. As a result of this contact, cultural schools were established within the Arab context which included: • The Antakya School in Aleppo. • The school of Edessa and Nusaybin in Iraq. • The Baghdad School. • The Harran School in Iraq. • The Alexandria School. The Arabs were introduced to Greek philosophy at these cultural schools, as Greek was the main teaching language. The views taught concentrated on man, the universe and God and disregarded the translation of Greek texts. Concentration on translation came at a later date when Islam appeared and encouraged the openness of other cultures. Translation specifically began in the Abbasid Caliphate during the reign of Al Ma'mun (786 – 833AC) when he established the House of Wisdom in Baghdad, the capital of the Abbasid Caliphate. The orientation in translation was more towards translation of philosophical texts than literature. The most famous translators of philosophy books including: • Hunayn ibn Ishaq (810- 873AC): He was appointed by Caliph Al Mamun as a head of Wisdom House after Yahi ibn Masweh the first head of Wisdom House. He was talented in Persian, Greek, Arabic and Syric. His translations for Plato included; Politics, and Timaeus. His translations for Aristotle included; Categories and Physics. • Ishaq Ibn Hunayn ; He helped his father to administrate Wisdom House. He translated Plato’s Sophistica and for Aristotle , the Universe, the Corruption and Psyche and some of the Letters Book. • John Ibn Batriq (? – 815AC): He translated Plato’s Timaeus, Natural history, Book of animals and parts of book of Physics by Aristotle. • Qusta ibn Luqa
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